Author: Sukuma legacy

254. DUDIME HASI.

Imbuki ya kahayile kenako ililole b’udimi bho hasi. Ubhudimi bhunubho b’ugatumilaga makono. Umunhu akomile gudima hasi ulu alihaya gupandika nguzu ja gudula gwimila chiza uyo oliwigashije.

Hangi, ulubhanhu bhalilya jiliwa bhagab’izaga guti bhalidima hasi ulu jiliwa jitulile hasi. Ulu bhalya, abhanhu bhenab’o bhagapandikaga nguzu jagufumila mujiliwa jinijo ijo bhajilyaga.

Ijiliwa ulu jubishiwa abhanhu bhagatumilaga masala agagwibhonecha kugiki bhadule gwigwa abhoyi na kubhuka kujujilya ijiliwa jinijo. Hunagwene ulu lyushika ilikanza ilya gujulya, abhanhu bhagiwilaga giki, ‘dudime hasi.’

Akahayile kenako kagalenganijiwagwa kubhanhu abho bhadeb’ile gutumila mihayo ya mbisila ijinagubhahugula abhichabho kugiki bhajigwe ing’hulu ijo jidulile gubhambilija ugwikala mhola na bichab’o umuwikaji bhobho.

Abhanhu bhenab’o bhagabhambilijaga bhichab’o bho gub’iza na masala gagupandika nguzu ya gutumamila milimo ya kujibheja chiza ikaya jabho. Hunagwene bhagabhawilaga abhichab’o giki, ‘dudime hasi.’

Akahayile kenako kalanga bhanhu  gub’iza n’ikujo lya gujishisha ing’hulu ijagubhambilija abhanhu ijinagwikala na nguzu umuwikaji bhobho. Ilikujo linilo ligub’ambilija ugupandika amasala gagutumila mihayo iyoidulile kubhambilija abhanhu bhenabho ugwikala mhola na bhanasi b’ichab’o.

(Matendo ya Mitume 27:34-36).

KISWAHILI: TUSHIKE CHINI.

Chanzo cha msemo huu huangalia ushikaji wa chini. Ushikaji huo hutumia mikono ambayo humwezesha mtu mwenye mikono hiyo kushikilia chini wakati akitekeleza lengo lake. Mtu huyo aweza kushika chini wakati wa kusimama alipokuwa amekaa. Hiyo ni namna mojawapo ya kumpatia nguvu fulani, mtu huyo, itakiwayo kwake kumwezesha kusimama kwa haraka.

Watu hupata nguvu pia wakila chakula. Chakula hicho kikiiva, watu hao hutumia maneno ya mafumbo yahusishayo akili katika kuufikisha ujumbe wa kuwaalika kwenda kula ili wao wenyewe waweze kuelewana na kuamua kwenda kula. Ndiyo maana, watu hao huambiana kwamba, ‘tushike chini.’

Msemo huo hulinganishwa kwa watu wafahamuo kutumia hekima ya kuhusisha mafumbo katika kuwafikishia wenzao habari yenye ujumbe wa kuwapatia nguvu maishani mwao ili waweze kuishi kwa amani. Watu hao huwasaidia pia wenzao katika kuwa na akili ya kuufikisha ujumbe mwingine utakiwao kuwafikia wenzao. Ndiyo maana watu hao huwaalika wenzao kwa kusema, ‘tushike chini.’

Msemo huo hufundisha watu  kuwa na hekima ya kuufikisha ujumbe uwezao kuwapatia wenzao nguzu ya kuishi kwa amani maishani mwao. Hekima hiyo itawasaidia wengi katika kupata akili ya kutumia mafumbo yawezayo kuwasaidia watu wao katika kuishi kwa amani na wananchi wenzao.

(Matendo ya Mitume 27:34-36).

 

 

literature

adult-education

ENGLISH: LET US TOUCH DOWN ON THE GROUND.

The origin of this saying is an act of touching on the ground. Such action requires the concerned person to use arms that enable him/her to hold the ground. The person may hold the ground while trying to stand up. That is a way to give him/her support or energy that will enable him/her to get up quickly.

People usually gain energy from food that they eat. When the food is ready, these people use brainteasers to convey invitation message to others who can understand them to come and eat. The idea is to wisely exclude others who are not concerned. That’s why, these people tell each other, as a brainteaser and exclusion strategy, ‘Let us touch down on the ground.’

The saying is urges people to use their wisdom to convey information for empowering others in their lives so that they can live in peace. People who use wisdom also help their peers in having the ability to decode and convey other messages that they need to achieve their goals. That is why those people invite their peers by saying, ‘Let us touch down on the ground.’

The saying teaches people about being wise when delivering any message that will give other people opportunity to live in peace in their lives. Such wisdom will help many people in getting the mind enough to use mysteries that can help their people to live in peace with their fellow citizens.

(Acts 27: 34-36).

253. NDILI YAMUNGA NG’WIYO NANG’HO USHOKE UILALILE!

Imbuki ya lusumo lunulo ilolile ndili iyo igatumilagwa ahikanza lya gunjika munhu. Umimba go ng’wa munhu ng’wunuyo gugab’ungagwa mundili iyo agajikigwa nayo unjimiji ng’wunuyo. Gashinaga lulu indili yiniyo idiyagulalila bhanhu bhangi hangi. Hunagwene abhanhu bhagayombaga giki, ‘Ndili yamunga ng’wiyo nang’ho ushoke uilalile!’

Ulusumo lunulo lugayombagwa kuli munhu ngosha uyo ong’wingila nkima o nduguye. Abhamuludugu lo njimiji bhagikalaga bhamanile igiki umkima ng’wunuyo asadile isada iyo yamulaga ungoshi okwe. Gashinaga lulu ungosha ng’wunuyo ulu ung’wingila unke o njimiji, agucha nang’hwe, kunguno agulekejiwa ubhusadu bhunubho. Hunagwene, abhanhu bhagang’wilaga ungosha ng’wunuyo uyo ung’wingila unkima o njimiji giki, ‘‘Ndili ya munga ng’wiyo nhang’ho ushoke uilalile!’

Ulusumo lunulo lolanga bhanhu  kuleka kajile kagubhingila abhanhu abho bhachilwa na bhagoshi bhabho. Ubhuleki bho kajile kenako bhugubhambilija abhanhu bhenabho ijinagwikala mhola na bhichab’o umuwikaji bhobho.

KISWAHILI: NGOZI ILIYOMFUNIKA MWENZAKO NAWE WARUDIJE KUILALIA!

Chanzo cha methali hii chaangalia ngozi ambayo hutumika katika kumfunika marehemu wakati wa kumzika. Mwili wa marehemu huwa unafunikwa kwa ngozi hiyo ambayo marehemu huzikwa nayo. Kumbe basi, ngozi hiyo siyo ya kutumika kwa mtu mwingine tena. Ndiyo maana watu husema kwamba, ‘Ngozi iliyoomfunika mwenzako na wewe urudi kuilalia!’

Methali hiyo huzungumzwa kwa mtu mwanaume aliyemrithi mjane ambaye ni mke wa marehemu ndugu yake. Wanandugu wa marehemu huyo, huwa wanafahamu kwamba mjane huyo anaugonjwa ambao ndio uliomuua marehemu mume wake mwanamke huyo.  Marehemu aliambukizwa ugonjwa huo na mke wake huyo. Ndiyo maana watu wakiwemo wanandugu wa mwanaume huyo humuonya mtu yule, kwa kumwambia kwamba, ‘Ngozi iliyoomfunika mwenzako na wewe urudi kuilalia!’

Methali hiyo hufundisha watu  kuacha mila za kurithi wajane ili waweze kutunza afya na maisha yao. Uachaji wa mila kama hizo potovu, kutawasaidia watu hao katika kubaki salama maishani mwao.

(Yeremia. 5:45)

 

cemetery-

ENGLISH: HOW DARE YOU SLEEP ON A HIDE THAT ONCE ENGULFED YOUR FELLOW HUMAN!

The origin of this saying is skin used to cover the deceased during burial. The body of the deceased is usually covered with a skin that is buried with the body. Therefore, the skin cannot be used by anyone else for whatever purposes. That is why people say, ‘How dare you sleep on a hide that once engulfed your fellow human!’

This saying is usually addressed as a warning to men who inherit widows who were wives to their late brothers. The deceased’s relatives who use the saying would be aware that the widow is suffering from an illness that killed their sister-in-law’s late husband and that the deceased contracted the disease from his wife. This would mean that anyone else who sleeps with the widow may contract the disease and may probably die. That is why the relatives of any man who thinks of inheriting a widow warn the man by saying, ‘How dare you sleep on a hide that once engulfed your fellow human!’

The proverb teaches people about giving up widowhood traditions so that they can take care of their health and life. Abandoning such degraded traditions will help people to stay safe in life.

(Jer. 5:45).

252. WAPYA NKILA ATIZUKA YA KUNUMA.

Imbuki ya lusumo lunulo ilolile mva. Imva igikalaga bihi na moto. Unkila goyo ulu gupya moto igapelaga nhambo bho nduhu ugulab’ula ukunuma. Kuyiniyo lulu, indimu yiniyo igab’izaga idamanile umo goligupwilile unkila goyo, na hangi idizukaga umo yaliyapwila. Hunagwene abhanhu bhagayombaga giki, ‘wapya nkila adizuka ya kunuma.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo walina makoye aha shigu ijanuma uyo adikalaga na wizuki bho makoye genayo. Umunhu ng’wunuyo adikagaga na wizuki ubho makoye aganuma kunguno ya b’upandiki bho jikolo ijo alinajo ihaha.

Aliyo aho olinamakoye wikalaga agulombaga wambilijiwa bho kufuma kubhanhu b’angi, aliyo aho gashila amakoye genayo, oya ugub’izuka abhanhu abho bha ng’wambilija ugwinga umumakoye genayo. Hunagwene abhanhu bhagayombaga giki, ‘wapya nkila adizuka ya kunuma.’

Ulusumo lunulo lolanga bhanhu  gub’iza na bhulumbi ukubhanhu abho bhabhambilija ugwinga umumakoye ayo bhalinago aha shigu ijanuma. Ubhub’umbi bhunubho b’ugub’ambilija ugwikala chiza na bhichabho umukikalile kabho. Hangi bhagudula gubhinja na bhangi umumakoye guti genayo, kunguno bhagadeb’ile amakoye genayo, ni nzila ijagugingija bhajimanile.

KISWAHILI: ALIYEUNGUA MKIA HATAKUMBUKA YA NYUMA

Chanzo cha methali hiyo chaangalia mbwa. Mbwa huwa karibu na moto. Mkia wake ukiungua moto mwenyewe hukimbia mbio bila kuangalia nyuma. Kwa hiyo, myama huyo huwa hajui uliuvyoungua mkila wake huo, na tena hakumbuki namna alivyoungua. Ndiyo maana watu husema kwamba, ‘ameungua mkia hatakumkuka ya nyuma.’

Methali hiyo hulinganishwa kwa mtu aliyekuwa na matatizo kwenye siku za nyuma ambaye huwa hayakumbuki matatizo hayo kwa sasa. Mtu huyo hawi na kumbukumbu ya matatizo ya nyuma kwa sababu ya mafanikio yake ya sasa.

Lakini alipokuwa na matatizo alikuwa akiomba msaada wa kusaidiwa kutoka kwa watu wengine ili aondokane na matatizo hayo. Baada ya kufanikiwa ombi lake hiyo, hawakumbuki hata wale waliomsaidia kuondokana na matatizo hayo. Ndiyo maana watu husema kwamba, ‘‘ameungua mkia hatakumkuka ya nyuma.’

Methali hiyo hufundisha watu  kuwa na shukrani kwa watu waliowasaidia kuondokana na matatizo yaliyokuwa yakiwasumbua siku za nyuma. Shukrani hiyo itawasaidia katika kuishi vizuri na wenzao maishani mwao. Zaidi ya hayo, watu hao wataweza pia kutoa msaada wa kuwandoa wengine walioko kwenye matatizo kama hayo kwa sababu wanazielewe njia za kuondokana na matatizo kama hayo.

(Luka 9:62; Luka 16:24).

 

 

dog1

ENGLISH: HE WHO GOT ONE’S TAIL BURNT DOES NOT REMEMBER THE PAST.

The origin of this proverb is a dog. Dogs like to be close to fires. When the dog’s tail is burnt on fire, it runs away without looking back. Therefore, it may not know how much the tail has been burnt, and it would not remember how it got burnt. That is why people say, ‘He who got one’s tail burnt does not remember the past.’

The proverb is used comparatively to refer to persons who have had problems in the past but do not remember those problems at present. Such people have no memory of the past problems because of their current success.

However, when they had problems, they were asking for help from others in a bid to get rid of the problems. After succeeding they do not even remember those who helped them to overcome those problems and to rise to their current success story. That is why people say, ‘he who got one’s tail burnt does not remember the past.’

The proverb teaches people to be grateful to the people who helped them to overcome the problems they faced in the past. That gratitude will help them in living harmoniously with their peers throughout their lives. In addition, these people will also be able to provide help to others who are in similar problems because they understand ways of overcoming such problems.

(Luke 9:62; Luke 16:24).

251. MONGO GO MUSHING’ONGWA GUDUPULA MUNHU.

Imbuki ya lusumo lunulo ilolile mongo. Umongo ugoguchala munhu gugab’izaga ntale. Igelelilwe gugogoha b’o guleka ugugukila. Bhanhu b’ayomba, ‘ubhugota bho mongo gushoka.’ Gunguno ugunuyo gugabhulagaga bhanhu. Aliyo lulu umongo ulu guligugehu gudadulile kuchala munhu. Ugunuyo hu mongo ugomujing’ongwa. Hunagwene abhanhu bhagayombaga giki, ‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agogohaga mhayo gudololo uyo gudadulile nulu gutungisha munhu. Umunhu ng’unuyo agabhigazaga adina wiyab’i umukikalile kakwe. Alina bhob’a bhutale ubho guyomba nulu gwita mhayo gosegose uyo gudulile gung’wambilija uguyib’eja chiza ikaya yakwe. Hunagwene abhanhu b’agang’wilaga giki, ‘‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lolanga bhanhu  ghub’iza na bhumani b’o gulenganija mihayo na guideb’a iyagutumamila haho b’atali ugukeleja. Ubhumani bhunubho bhugubhambilija abhanhu bhenabho ijinaguitumama wangu imilimo iyo idulile gujambilija chiza ikaya jabho.

KISWAHILI: MTO UNAOISHIA KWENYE VIFUNDO VYA MIGUU HAUSOMBI MTU.

Chanzo cha methali hii chaangalia mto. Mto wa kumsomba mtu huwa mkubwa. Yafaa kuuogopa mto kama huo kwa kuacha kuuvuka, kwa vile watu husema, ‘dawa ya mto ni kurudi.’ Hii ni kwa sababu mto huo huua watu wauvukao. Hata hivyo, mto ukiwa mdogo hauwezi kumsomba mtu. Huo ndio mto wa kufikia miguuni tu. Ndiyo maana watu husema, ‘mto wa miguuni haupeleki mtu.’

Methali hiyo hulinganishwa kwa mtu yule aogopaye jambo au neno dogo ambalo haliwezi kumsababishia kufungwa gerezani. Mtu huyo huwa hana uhuru wa kufanya kazi ziletazo maendeleo maishani mwake. Ana uoga mkubwa wa kuongea au kutekeleza jambo lolote lile litakiwalo kutekelezwa naye. Ndiyo maana watu humwambia kuwa, ‘mto wa kwenye vifundo vya miguu hausombi mtu.’

Methali hiyo hufundisha watu  kuwa na uelewa wa kupima mambo na kuyaelewa mapema yale yatakiwayo kuyatekelezwa kwa haraka kabla hawajachelewa. Uelewa huo utawasaidia katika kuyatekeleza mapema malengo ya kazi zile ziwezazo kuwasaidia wao na familia zao kwa muda mwafaka.

(Luka 13:2-5).

 

waters river

ENGLISH: AN ANKLE-DEEP RIVER DOES NOT DROWN A PERSON.

The origin of this proverb is a river. For the river to drown someone, it has to be relatively deep. It is better to be cautious of such a river; if not necessary, one should avoid crossing it. As people say, ‘the best solution to a flooded river is to avoid crossing it.’ This is because flooded rivers usually drown crossing people. However, when a river is shallow, it can probable not drown anyone. That shallow river is similar to the anke-deep river. That is why people say, ‘An ankle-deep river does not drown a person.’

The proverb is used for encouraging people who are always scared ofsmall things or issues that cannot lead to their imprisonment. Such people are not free to work for their personal achievement in life. They are very timid to say or do anything that they have to do. That is why people encourage them by saying, ‘ An ankle-deep river does not drown a person.’

The proverb teaches people to have a sense of measuring things and to understand in advance what needs to be done quickly before it is too late. This understanding would help them in early pursuit of their career goals that will help them and their families in a timely manner.

(Luke 13: 2-5).

250. ILONDA LYA NG’HAB’I LIGAPIJIWAGWA LUME.

Imbuki ya kahayile kenako ilolile ilondo lya ng’wa munhu uyo aling’hab’i uogub’iza na makoye mingi umuwikaji bhokwe.  Umunhu ng’wunuyo nulu agiminya bho gwigumha, agajaga luhu ukumilimo yake kunguno ya makoye gakwe. Adalekaga uguja ugujuchola ija gulwa, nose ililonda linilo ligapijiyagwa lume. Hunagwene abhanhu bhagayombaga giki, ‘ilonda lya ng’hab’i ligapijiwagwa lume.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadadililaga bhasadu bhabho bho gub’achala gusibitali. Isada ja bhanhu bhenabho jigalekanijiyagwa mpaga nulu jipilila joyi duhu. Kuniyo lulu, abhanhu bhenabho bhagikolaga nu munhu ung’hab’i uyo wigumhaga upandika lilonga ilo ligapijiyagwa lume. Uwei agamanaga uja duhu ukumilimo yakwe kunguno ya makoye ayo alinago. Hunagwene, abhanhu bhagayombaga giki, ‘Ilonga lya ng’hab’bi ligapijiwagwa lume.’

Akahayile kaneko kalanga bhanhu  gudilila bhasadu bhabho bho gubhambilija ugubhachala ugusibhitali kugiki bhadule gupila wangu. Ubhudiliji bhunubho bhugubhambilija bhasadu bhingi ijinagupila wangu na gwendelea na milimo yabho.

(Mathayo 5:3).

KISWAHILI: KIDONDA CHA MASKINI HUPONYWA NA UMANDE.

Chanzo cha msemo huo chaangalia kidonda cha mtu ambaye ni maskini. Mtu huyo hukumbwa na matatizo mengi maishani mwake. Kutokana na hali hiyo, hulazimika kwenda kufanya kazi hata kama amejikwaa akapata kidonda. Huwa haachi kwenda kazini, mwishowe kidonda chake hicho hupona chenyewe. Ndiyo maana, watu husema kwamba, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hulinganishwa kwa watu wasiowajali wagonjwa wao kwa kuwapeleka hospitalini kwa ajili ya kupata matibabu ili waweze kupona haraka. Magonjwa ya watu hao huachwa bila msaada wa kuyaponya upesi. Kwa namna hiyo, wagonjwa hao hufanana na mtu ambaye ni maskini aliyepata kidonda kwa kujikwaa, ambacho huponyeshwa na umande aukanyagao kila asubuhi aendepo kazini, kwa sababu ya matatizo yake. Ndiyo maana watu husema, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hufundisha watu  kuwa na moyo wa kujali wagonjwa wao kwa kuwapeleka hospitalini ili waweze kupata matibabu ya kuwawezesha kupona haraka. Moyo huo wa kujali, utawasaidia wagonjwa wao kupona haraka na kuwawezesha kuendelea kufanya kazi kwa ajili ya kujiletea maendeleo.

Mathayo 5:3.

 

 

women

ENGLISH: A POOR PERSON’S WOUND IS HEALED BY DEW.

The origin of this saying is a wound of a poor person. Such a person experiences many problems in life. As a result, he/she has to go to work even if he/she has stambled, injured himself/herself and got a wound. He/she never misses going to work. In the end, the wound will heal itself. That is why, people say, ‘a poor person’s wound is healed by dew.’

The saying is used to draw attention of people who do not care for their sick persons by taking them to the hospital for treatment so they can recover faster. The diseases of those people are left without help for quick healing.

Such sick persons are like poor persons who suffer from stamble wounds, which are healed by dew that he tramples every morning on his way to work, because of his problems. That is why people say, ‘A poor persons wound is healed by the dew.’

The saying teaches people about being kind-hearted and about taking care of their sick persons by taking them to hospital so they can get treatment for speedy recovery. This caring attitude will help the sick persons recover quickly and continue working for their own development.

(Matthew 5: 3).